(24)译者注：作者此处主要解释“女巫”性幻想的由来。“女巫”在遭受审判时，常以为教士对自己的指控是真实的，于是确信自己同魔鬼有来往、过着不道德的生活。这些幻想同“女巫”拥有的复杂情感(如憎恨、嫉妒、痛苦等)和个人经历有关，反映出在男性话语权下“女巫”对情感与文化的理解程度。

　　 (25)Lyndal Roper,Oedipus and the Devil:Witchcraft,Sexuality and Religion in Early Modern Europe,London:Routledge,1994,pp.19-20.

　　 (26)Peter Gay,The Bourgeois Experience:Victoria to Freud,New York:Oxford University Press,1984-1989.

　　 (27)Jean Delumeau,La peur en Occident(XIVe-XVIIIe siècles):une cité assiégée,Paris:Fayard,1978.

　　 (28)Jean Delumeau,Le péché et la peur:la culpabilisation en Occident,XIIIe-XVIIIe siècles,Paris:Fayard,1983; Jean Delumeau,Sin and Fear:The Emergence of a Western Guilt Culture,13th-18th Centuries,Eric Nicholson trans.,New York:St.Martin's Press,1990.

　　 (29)译者注：作者进一步指出，人们担心自己会被世界(爱情和性欲望)诱惑和污染，因此，这些爱情和性欲望常被等同于恶魔而被人们回避和蔑视。

　　 (30)译者注。

　　 (31)Jan Plamper,The History of Emotions:An Introduction,Keith Tribe trans.,Oxford:Oxford University Press,2015,p.52.

　　 (32)译者注：作者进一步指出，人类可以通过集体活动克服恐惧情感，比如祈祷、鞭打、忏悔、烧珠宝等。

　　 (33)Peter Stearns and Carol Stearns,"Emotionology:Clarifying the History of Emotions and Emotional Standards," The American Historical Review,Vol.90,No.4,Oct.1985.

　　 (34)Peter Stearns and Carol Stearns,"Emotionology:Clarifying the History of Emotions and Emotional Standards," The American Historical Review,Vol.90,No.4,Oct.1985,p.815.

　　 (35)Peter Stearns and Carol Stearns,"Emotionology:Clarifying the History of Emotions and Emotional Standards," The American Historical Review,Vol.90,No.4,Oct.1985,p.816.

　　 (36)Peter Stearns and Carol Stearns,"Emotionology:Clarifying the History of Emotions and Emotional Standards," The American Historical Review,Vol.90,No.4,Oct.1985,p.813.

　　 (37)译者注：作者进一步指出，如果仅从字面上理解“情感学”，极易将其等同于“情感的研究”，实则不然。“情感学”是指“有关情感规范的研究”，主要研究“情感规范”的形成与变化以及在社会生活中“情感规范”被人们理解、接受、管理和拒绝的过程，而非人们实际的情感行为和情感实践。

　　 (38)Carol Stearns and Peter Stearns,Anger:The Struggle for Emotional Control in America's History,Chicago:University of Chicago Press,1986.

　　 (39)Peter Stearns,Jealousy:The Evolution of an Emotion in American History,New York:New York University Press,1989.

　　 (40)Peter Stearns,American Cool:Constructing a Twentieth-Century Emotional Style,New York:New York University Press,1994; Peter Stearns,Battleground of Desire:The Struggle for Self-Control in Modern America,New York:New York University Press,1999.

　　 (41)Barbara Rosenwein,"Worrying about Emotions in History," The American Historical Review,Vol.107,No.3,June 2002,pp.824-826.

　　 (42)译者注：作者进一步指出，斯特恩斯在研究社会的“情感标准”时，选取“大众阶层”作为研究对象，认为中产阶级可以通过阅读书籍理解和学习有关情感表达的方式和准则。然而，在前现代社会，民众识字率较低，这类书籍只能在贵族精英阶层间流通，产生的影响十分有限。

　　 (43)Jan Plamper,The History of Emotions:An Introduction,Keith Tribe trans.,Oxford:Oxford University Press,2015,pp.60-62.

　　 (44)译者注：“e-motion”指“9·11”事件后人们借助电子通信方式交流和表达情感的方式。

　　 (45)译者注。

　　 (46)Jan Plamper,"The History of Emotions:An Interview with William Reddy,Barbara Rosenwein and Peter Stearns," History and Theory,Vol.49,No.2,May 2010,pp.237-241.

　　 (47)William Reddy,The Navigation of Feeling:A Framework for the History of Emotions,Cambridge:Cambridge University Press,2001.

　　 (48)Jan Plamper,"The History of Emotions:An Interview with William Reddy,Barbara Rosenwein and Peter Stearns," History and Theory,Vol.49,No.2,May 2010,p.238.

　　 (49)译者注。

　　 (50)Jan Plamper,"The History of Emotions:An Interview with William Reddy,Barbara Rosenwein and Peter Stearns," History and Theory,Vol.49,No.2,May 2010,p.240; William Reddy,"Against Constructionism:The Historical Ethnography of Emotions," Current Anthropology,Vol.38,No.3,June 1997,pp.330-335.

　　 (51)译者注：换言之，情感是认知活动，有着相同的目标并且是无意识的。See William Reddy,The Navigation of Feeling:A Framework for the History of Emotions,Cambridge:Cambridge University Press,2001,p.94.

　　 (52)William Reddy,"Saying Something New:Practice Theory and Cognitive Neuroscience," Arcadia,Vol.44,No.1,August 2009,pp.22-23.

　　 (53)译者注：作者进一步指出，这里的“领域”(domains)等于“范围”(areas)，主要指“努力”在人类生活、活动、行为等方面发挥了重要的作用。

　　 (54)William Reddy,The Navigation of Feeling:A Framework for the History of Emotions,Cambridge:Cambridge University Press,2001,pp.122-124.

　　 (55)Barbara Rosenwein,Rhinoceros Bound:Cluny in the Tenth Century,Philadelphi:University of Pennsylvania Press,1982; Barbara Rosenwein,To Be the Neighbor of Saint Peter:The Social Meaning of Cluny's Property,909-1049,Ithaca:Cornell University Press,1989.

　　 (56)Barbara Rosenwein,Anger's Past:The Social Uses of an Emotion in the Middle Ages,Ithaca:Cornell University Press,1998.

　　 (57)译者注：作者进一步指出，“转折点”即“变化”(changes)。

(58)Barbara Rosenwein,Anger's Past:The Social Uses of an Emotion in the Middle Ages,Ithaca:Cornell University Press,(点击此处阅读下一页)